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I   HJfTi 


MANLINESS  L\  iTiEMENT, 


SKR  MON 

•     ai,"  Nev  • 
KOL-NIDRE    EVE,    5652, 


RABBI    MAX    HELL 


T  H  K     r.  I.  i)  fj  II     1-  R  I  X  'I 


SKRMON 

Delivered  before  the  Congregation  "  Temple  Sinai,"  New  Orleans. 
KOL-NIDRE    EVE,    5652, 

BY 

RABBI    MAX   HELLER. 


THE  AMKRICAN  HEBREW  PUBLISHING  HOUSH, 
THE     BLOCH     PRINTING    COMPANY, 

CINCINNATI     —    AND    —    CHICAGO. 


Stack 
Annex 

OO  £ 

£071* 

MANLINESS    IN   ATONEMENT. 

Preached  before  Congregation  Temple  Sinai,  New  Orleans*,  on 
Kol  Nidre,  5652. 

BY  RABBI  MAX  HELLER. 

.  nns  Cl*1  npa  ''""'I  any  TP1  "  It  was  evening,  it  was  morn- 
ing, one  day."  Which  is  this  one  day?  the  Rabbis  ask. 
(Bereshith  Kabbah,  Sec.  2.)  It  is  the  Day  of  Atonement,  as 
the  prophet  Zachariah  says  (xiv.  7)  :  ym"1  Sin  ins  Dl1*  n^m 
niS  nTi1*  any  r\yb  nTTI  "h  .  "  And  one  day  there  shall  be, 
that  will  be  known  unto  the  Lord,  and  it  will  be  that  in  the 
evening  time  there  shall  be  light." 

"  In  the  evening  time  there  shall  be  light,"  that  is  the 
motto  of  this  majestic  day.  It  rehearses  in  the  soul  the 
sublime  revelations  of  the  first  creative  act.  Void  and 
emptiness  have  held  undisputed  sway ;  darkness  and  con- 
fusion have  reigned  supreme ;  over  unsounded  deeps  the 
spirit  of  God  was  moving  and  brooding — it  was  all  haze 
and  mist,  without  aim,  without  order — when  upon  the 
boundless  spaces,  with  all-conquering  and  irresistible  force, 
there  burst  the  Hoods  of  streaming  light,  chasing  the  fogs 
before  them,  dragging  into  the  day  the  entire  formless 
chaos,  compelling  cloud  and  water  to  separate,  unveiling 
the  skies  in  their  beauty,  disclosing  the  earth  as  the  field 
for  teeming  life. 

Is  not  this  greatest  day  of  the  year  the  day  also  for  a  new 
birth  of  heavenly  light  ?  a  TnS  El"1 ,  a  one  unique  day 
without  an  equal?  How  many  a  soul  it  finds  in  hopeless 

5008072 


-4  — 

Chaos  and  confusion  !  The  sinner  is  like  the  surging  sea1 
that  can  never  be  at  rest ;  "  void  and  without  form  :  "  that 
is  the  verdict  of  his  life ;  "  darkness  upon  the  face  of  the 
deep  :  "  that  describes  the  ignorance  and  dullness  which  keep 
a  man  from  searching  the  depths  of  his  moral  self;  "  the  spirit 
of  God  moving  aimlessly  over  the  surface  of  the  waters,"  the 
noblest  instincts  vague,  unexercised  and  uncertain,  the 
wavering  doubt,  the  half-hearted  trust  completing  the  en- 
tire scene  of  darkness,  without  form  or  purpose. 

Oh,  that  in  many  souls  a  light  of  knowledge  might  dawn 
Upon  all  the  wrecks  and  mists !  It  may  be  a  merciless 
light  at  first;  it  may  shine,  at  first,  upon  no  inviting 
scenes ;  a  terrible  clearness  it  may  be,  revealing  hollowness, 
darkness,  disorder ;  but  if  it  shines  on  the  shadows  must 
flee,  clouds  must  dissolve  and,  under  a  smiling  sky,  life  will 
sprout  anew  with  the  vigor  of  freshness.  Let  there  be  light 
without,  and  let  us  speak  plainly  and  clearly ;  let  there  be 
light  from  above,  and  let  us  understand  the  divine  precept ; 
light  around  us  that  we  may  know  our  duty,  light  within 
us  that  we  may  recognize  our  failings. 

And  again  we  ask  of  this  day  of  light :  What  is  thy  mes- 
sage ?  What  are  thy  demands  ?  And  again  we  turn  to  the 
book  of  books  for  answer  and  enlightenment.  Our  health- 
spring  of  wisdom  is  the  book  of  Jonah,  and  the  lesson,  this 
time,  is  a  lesson  preached  by  example.  The  inhabitants  of 
Nineveh  were  forgiven  ;  they  had  the  secret  of  true  atone- 
ment ;  when  the  doom  was  announced  by  Jonah :  "  yet 
forty  days  and  Nineveh  will  be  overturned,"  they  knew  how 
to  avert  the  just  wrath  of  God,  they  knew  how  to  repent  and  to 
atone  until  all  their  sins  were  forgotten  in  the  sincerity  of 
their  return.  We  read  that  lesson  on  the  Day  of  Atonement ; 
evidently  it  is  meant  that  we  should  take  it  to  heart: 


wherein,  then,  consisted  the  atonement  of  Nineveh,  the 
mighty  city?  In  these  things,  simply  and  solely  (Jonah 
iii.  5) :  D'pff  1BW1!  D1X  IKnp^  DT^K3  m^  ''tWK  WfrOl 
DJBp  IJtt  D^VUD.  "And  the  men  of  Nineveh  believed  in 
God,  and  they  called  out  a  fast  and  they  covered  themselves 
with  sackcloth  from  their  great  ones  even  to  their  small 
ones."  Each  of  these  we  mean  to  take  up,  one  by  one,  and 
to  see  what  they  mean,  not  what  they  meant,  but  what  they 
mean  now,  what  they  mean  to  you,  to  me,  to  all  Israel  for 
this  day  and  for  all  coming  clays  like  it. 

"  The  men  of  Nineveh  believed,"  or,  if  you  will,  "  they 
trusted  in  God."  They  believed  and  they  trusted  at  the  same 
time,  the  word  conveys  both ;  they  believed  that  they  were 
guilty,  they  trusted  that  God  would  pardon.  This  is  no  trif- 
ling circumstance.  An  unknown  stranger  cries  out  against 
a  whole  metropolis  of  people  and  the  king  descends  from  his 
throne  to  fast  and  sit  in  dishes.  There  is  no  investigation  or 
examination  ;  the  prophet  is  asked  for  no  credentials,  there 
is  no  questioning,  objecting,  doubting ;  conviction  of  sin 
and  guilt  strikes  into  the  heart  at  once  like  livid  lightning. 

My  friends,  if  you  ask  me  what  it  is  to  believe  I  commend 
you  to  a  study  of  this  scene,  and  I  call  your  attention  to 
this  peculiar  circumstance,  that  belief  here,  that  confidence 
and  hope  were  not  the  result  of  search  and  criticism. 

Friends,  especially  young  friends,  you  who  would  like  to 
believe,  you  who  confess  that  you  envy  the  believing,  you 
who  have  seen  what  peace  and  strength  others  enjoy  who 
do  believe,  you  who  stand  in  the  storms  of  life,  staffless, 
wavering,  tortured  with  doubt,  behold  in  these  words  the 
essence  of  belief  and  learn  from  them  that  belief  is  not  the 
mere  conclusion  from  a  process  of  reasoning,  that  the  road 
to  belief  lies  not  through  the  winding  paths  of  suspicion, 


—  6  — 

of  ridicule,  of  sarcasm,  of  doubt ;  that  belief  is  the  sunlight 
of  a  trusting  soul,  vanquishing  the  noxious  vapors  of  cow- 
ardly suspicion,  rising  to  strength  from  the  deep-rooted 
foundations  of  a  manly  soul.  Faith  is  strength,  distrust  is 
weakness  :  belief  means  courage,  doubt  is  often  a  mere 
cowardice;  belief  springs  from  purity,  disbelief  betrays  a 
war  in  the  conscience;  belief  is  the  spontaneous  growth 
from  inner  harmony,  disbelief  is  the  sounding  out  of  an 
inward  discord. 

Why  do  I  trust  my  friend?  Do  I  reason  with  myself  and 
arrive  at  perfect  confidence?  Is  my  trust  a  conviction  to  be 
proven  logically  and  tested  by  the  reasoning  of  others?  It 
is  a  feeling,  there  is  a  voice  in  my  heart  which  bids  me  con- 
fide, it  stirs  warmly  in  my  breast  when  I  remember  him ; 
I  feel  safe  with  him,  no  uneasy  fear  plagues  me  when  I 
yield  my  dearest  possessions  to  his  keeping,  no  secret  sus- 
picion holds  me  back  as  I  give  up  to  him  my  inmost  soul- 
life.  Can  you  trust  a  friend  with  your  all  and  never  fear? 
Then  you  are  a  man  with  a  manly  soul ;  then  you  can 
believe  and  be  happy  in  faith ;  but  never  ask  or  yearn  for 
belief  with  that  restless,  uneasy,  questioning  spirit,  never 
satisfied,  never  done,  that,  can  not  give  itself  up  without 
some  secret  reservation  of  suspicion  or  of  fear. 

I  ask  you  to  believe  and  to  trust  as  did  these  men  of 
Xineveh.  You  are  to  believe  nothing  against  reason, 
nothing  that  you  can  not  harmonize  with  your  understand- 
ing; but  you  are  to  believe  that  which  you  can  believe, — 
with  the  soul  of  a  man,  trustingly  and  bravely.  You  are 
to  remember  that  man  is  imperfect;  you  are  to  believe  that 
a  justice  above  beholds  and  knows  our  sins,  the  open 
-and  the  hidden  ones;  you  are  to  trust  that  the  sinner  is 
punished,  that  sin  can  not  live  on  without  meeting  with  its 


7 

final  deserts ;  you  are  to  believe  that  man  has  the  power  to 
master  sin,  to  uproot  it  from  his  desires,  to  drive  it  from 
the  door  where  it  is  crouching,  and  you  are  to  trust  that 
God  is  merciful  to  the  returned  sinner,  that  true  repentance 
and  honest  resolve  will  lead  to  pardon  and  to  a  new-born 
heart. 

Can  I  give  you  this  belief?  Did  the  prophet  Jonah  impart 
it  to  the  people  of  Nineveh?  No  preacher  can,  the  fieriest, 
the  most  overpowering  masters  of  earnest  speech,  never  did 
or  could  ;  out  of  the  depths  of  your  manhood  it  must  come  ; 
if  you  have  it  not  from  the  loving  lips  of  a  pious  mother, 
if  you  gleaned  it  not  from  the  reverent  words  of  a  faithful 
father,  if  you  have  not  learned  it  in  the  great  school  of  life, 
from  the  blows  and  buffets  of  fortune,  out  of  the  griefs  and 
sorrows  of  dark  hours,  come  not  to  weak  men  to  ask  it  of 
them ;  it  is  not  for  friend  or  brother,  for  teacher  or 
preacher  to  give ;  grow  to  it,  fight  for  it  against  every 
unholy  voice,  feel  it  in  its  greatness  :  it  will  be  yours  like  a 
weapon  that  you  have  forged  in  the  fires  of  a  furnace. 

You  see,  these  people  of  Nineveh  had  to  believe ;  for  what 
value  otherwise  would  have  resided  in  their  second  proced- 
ure when,  it  is  said,  Ql¥  ISIp^l  they  proclaimed  a  fast? 
Certainly,  you  will  say,  no  value  whatever.  Indeed,  no 
value ;  but  does  not  the  heart  of  many  a  person  in  this 
congregation  accuse  him,  nay,  condemn  him,  even  while  this 
thought  occurs  to  him?  They  believed  and  they  fasted ; 
that  proved  their  belief  was  strong  enough  to  grow  into 
deed,  their  deed  was  alive  and  full  of  meaning,  growing  out 
of  belief ;  belief  and  conduct  were  one  and  inseparable  ;  no 
pretence  without  reality,  no  mere  function  without  soul  or 
thought.  This  is  fasting  when  the  heart  is  in  it,  when  there 
is  no  dozing  or  yawning,  no  lockings  at  the  clock  or  friendly 


expressions  of  sympathy,  no  visiting  of  synagogues  or  con- 
versing in  vestibules,  when  the  fasting  is  inspired  with 
prayer  and  the  prayer  upborne  by  the  fasting.  Q1X  HT  $bn 
"imrQK  ,  this  is  the  fasting  which  the  Lord  chooses :  that 
the  body,  for  a  time,  should  be  forgotten ;  that  we  should 
leave  off  pampering  tastes  and  desire.s,  chasing  after  pleas- 
ures, calculating  gain,  anticipating  and  picturing  enjoy- 
ments ;  that  we  should  despise  and  deem  of  insignificant 
import  the  foolish  whims,  the  little  discomforts  and 
rebellions  of  a  surfeited  animalism ;  that,  with  a  majestic 
unfurling  of  heaven-seeking  wings,  the  soul  should  soar  like 
an  eagle  unto  God  and  purity,  to  dwell  in  prayer  and 
serious  thoughts  for  an  unbroken  day  of  profound  devotion. 
Then  it  is  as  if  the  soul  had  bathed  in  healing  waters  of 
piety,  as  if  for  a  day  we  were  higher  beings,  lifted  above  the 
cravings,  the  weaknesses,  the  slaveries  that  hang  on  the 
spirit  like  dragging  chains. 

But  we  must  believe  and  fast ;  it  will  not  do  for  us  to  be 
like  the  sailors  in  a  previous  chapter  of  this  Jonah-story 
of  whom  it  is  said,  "  they  feared  the  Lord  very  greatly  and 
they  offered  a  sacrifice  unto  the  Lord."  (Jonah  i.  16.)  (iod 
rules  not  by  fear,  and  the  sacrifices  of  a  terrified  spirit  please 
him  not ;  superstitious  fasting  is  silly  fasting ;  if  you  fast 
because  you  are  afraid  to  disobey  the  custom,  if  you  have  no 
better  reason  for  it  than  fear  and  terror,  why  then  your  fasting 
is  an  unholy  idolatry.  Believe  and  fast ;  or,  if  your  soul  is 
too  small  to  believe,  do  not  fast  without  belief,  for  it  is 
manlier  to  be  honest  in  disbelief  than  to  be  dishonest  in  be- 
lief; but  if  you  believe  not  and  fast  not,  which  is  honest, 
though  it  is  not  religious,  do  not  forget  that  for  a  man  not 
to  believe  can  never  be  a  legitimate  reason  for  boasting  or 


9 

self-gratulation.     It  is  a  misfortune  ;   those  who  think  it  a 
distinction  are  only  doubly  blind. 

\Ve  are  further  informed  about  the  people  in  Nineveh  by 
being  told  that  C^tl'  lw'2^1  they  clothed  themselves  in 
sackcloth.  That  seems  to  teach  us  very  little  about  our 
duty  and  behavior;  for  we  live  in  a  time  in  which  an  eccen- 
tricity of  dress  like  covering  with  sackcloth  would  hardly 
reach  any  effect  in  the  line  of  moral  impression.  In  man- 
ners and  habits  we  compare  with  these  people  as  men  would 
with  children  ;  the  child  expresses  its  feelings  violently,  in 
voice,  gesture  and  action ;  the  man  is  more  reserved  and 
measured  even  in  his  moments  of  deepest  emotion ;  in  the 
same  way  these  people  worshiped  by  literally  throwing 
themselves  into  the  dust  before  God,  we  rise  or  at  the  most 
bow  down  in  our  worship.  Thus  we  can  not  be  expected  to 
go  to  the  extent  of  sackcloth  in  our  humility ;  but  we  can 
leave  our  vanity  and  our  jewels  at  home ;  we  can  prevent 
our  children  from  calling  on  us  so  as  to  disturb  worship ;  we 
can  dispense  with  bouquets  and  similar  annoyances ;  and 
we  can  practice,  on  the  Day  of  Atonement  at  least,  a  virtue 
which  so  many  of  our  festivals  preach  to  us,  and  preach  to 
us  alas  !  in  vain  :  the  virtue  which  the  Matzo  commends 
on  the  Passover,  the  virtue  which  Shevuoth  suggests  when 
we  speak  of  Mount  Sinai,  humblest  and  yet  greatest  of 
mountains,  the  virtue  of  which  the  booth  reminds  us  on  the 
Succoth — the  virtue  of  simplicity.  Our  forefathers  were 
right,  and  they  evinced  fine  tact  and  a  thorough  appreciation 
of  the  sacredness  of  these  days  when  they  were  careful,  in 
this  week  of  repentance,  to  avoid  displays  of  dress  and  jew- 
el ry.  What  a  mockery  on  a  day  so  holy,  on  a  day  when  all 
the  vanities  of  life  are  banished,  and  earnestness  is  en- 
throned sovereign  !  What  a  mockery  on  a  day  that  strips  the 


-  10  — 

covering  of  pretence  from  every  sham,  on  a  day  that  ac- 
knowledges no  splendors  but  of  purity,  no  adornments  but 
of  an  humble  spirit !  What  a  mocker}7  that  on  a  day  so  terri- 
lily  serious  \ve  should  keep  up  the  childish  triflings,  the 
frivolous  whims  on  which  we  scatter  and  waste  our  time 
and  talents  !  D^pt?  lw'2^1 ,  they  dressed  in  sackcloth,  severe 
plainness  in  dress  and  manner  ought  to  be  the  rule  of  this 
day;  nothing  should  be  encouraged  that  tends  to  divert 
thought  from  its  sacred  object ;  to  dazzle  the  eyes  of  wor- 
shipers with  showiness  is  to  interfere  with  their  devotion,  is 
to  turn  the  sanctuary  into  a  show-window,  the  place  of 
prayer  into  a  bazar  of  fashion 

Nor  is  this  a  lesson  merely  for  the  most  sacred  of  days, 
but  a  warning  for  the  year  round ;  it  is  a  reproach  to  the 
Jew  that  he  enjoys  in  his  wealth  nothing  so  much  as  the 
chance  of  display ;  he  must  shine  and  dazzle,  or  else  he  is 
not  happy;  it  is  an  immodesty  and  an  arrogance  that 
arouses  envy  and  jealousy  in  some,  that  challenges  the  con- 
tempt and  dislike  of  others.  Untold  harvests  of  hatred 
have  sprung  from  this  little  seed  of  bad  taste  and  lacking 
discretion.  Not  often  enough,  not  urgently  and  imploringly 
enough  can  we  preach  to  the  Jew:  be  simple  in  habit  and 
unassuming  in  manner  !  content  thyself  with  the  enjoyment 
of  thy  possessions,  cease  crying  out  thy  merits  on  the  streets, 
leave  thy  gold  unburnished  in  the  public  view  and  unjingled 
in  the  pocket ;  thou  art  the  preacher  to  the  world  that  the 
life  is  of  the  soul,  that  happiness  is  of  the  conscience,  that 
honor  is  in  the  fear  of  God  ;  be  not  thou  the  ridicule  of  the 
sensible  in  standing  before  rational  men  as  a  living  con- 
tradiction of  thine  own  sermon  and  warning. 

And  when  thou  wilt  have  found  thy  dignity.  0  Israel,  like 
any  man  who  wearies  of  studying  attitudes  and  soliciting 


—  11  — 

admiration,  who  concludes  that  he  would  rather  be  worthy 
and  independent  of  the  world's  praises ;  when  thou  wilt 
rest  upon  the  claims  of  a  rounded  manhood,  awaiting  in 
modest  patience  the  approval  of  the  discerning,  then  wilt 
thou  glory  also  in  another  gceat  good  which  comes  with  the 
self-respect  of  a  well-balanced  character,  in  the  boon  of  true 
and  thorough  equality.  Dsp£'  l!t?2^vl,  it  is  said,  "  they  dressed 
themselves  in  sackcloth,"  CjEp  "T>M  C^VTjC  "  from  the  great 
ones  down  to  the  small  ones."  It  has  been  one  of  Israel's 
great  blessings,  a  blessing  almost  unrecognized  and  yet  not 
least  among  the  main  pillars  of  our  strength,  that  humility 
and  degradation  and  suffering  have  bred  equality  in  the 
very  bone  of  the  Jew,  until  all  aristocratic  airs  as  between 
.lew  and  Jew  are  ridiculous  and  intolerable.  So  uncertain 
have  been  the  chances  in  those  dark  times  which  are  only 
just  over  and  not  even  for  all  Jews,  so  new  has  been  the 
prominence  or  prosperity  of  the  conspicuous  that,  through 
a  training  of  ages,  the  Jew  has  become  a  democrat  who  will 
acknowledge  no  superior  except  by  education  or  a  higher 
calling.  If  to-day  the  worship  of  Mammon,  if  the  impor- 
tance and  power  which  wealth  gives  to  its  possessor,  if 
these  threaten  to  disturb  the  balance,  to  stand  like  a  wall 
It -tween  rich  and  poor,  between  fashionable  and  ragged 
between  the  pampered  and  the  starved,  we  have  such 
mighty  voices  as  this  Voni  Kippur  to  call  out  to  all  :  down 
into  the  dust  of  humility,  one  like  the  other,  broadcloth 
and  rags:  S!2!"P  S^  ~C'S  HIS  j^S  (1  Kings  viii.  4(5)  not 
a  man  of  you  that  has  not  sinned,  you  are  all  alike  chil- 
dren unto  the  Lord  your  God  ;  sinning  children,  embraced 
by  his  love,  your  small  ones  as  your  great  ones.  On  a  day 
like  this  humility  ought  to  level  us  all  into  perfect  equality, 
and.  were  it  possible  to  carry  out.  were  not  human  nature 


—  12  — 

such  as  it  is,  grasping  with  greedy  hand  each  chance  for 
selfish  gain  even  on  the  holiest  of  days,  I  should  think  noth- 
ing a  titter  observance  than  that  on  this  day,  at  least,  poor 
should  mingle  with  rich,  pew  by  pew  and  seat  by  seat,  that 
for  once  we  should  throw  open  this  gorgeous  sanctuary  to 
all  alike,  CJBp  "IJ?1  D^TIjD  "  to  the  small  as  well  as  to  the 
great,"  caring  nothing  for  elegance  of  dress  or  manner,  but 
welcoming  all  our  brothers  to  one  grand  chorus  of  prayer 
and  repentance. 

No  need  to  prove  it,  experience  of  many  years  has  taught 
that  it  can  not  be  done ;  that  in  the  interest  of  dignified 
worship  we  have  to  control,  to  restrain ;  that  all  we  can  do 
is  to  invite  the  worthy  among  the  poor,  to  make  them 
welcome  and  at  home  among  us ;  but  beyond  the  walls  of 
this  temple,  out  into  every  walk  and  function  of  life  the 
lesson  is  thundered  forth  :  Thou  great  one  and  thou  small 
one,  you  are  brothers ;  before  the  Maker  your  life  is  as  the 
yesterday  when  it  has  passed ;  stand  bravely  and  lovingly 
one  by  the  other ;  there  may  be  a  time  when  righteous  men 
will  have  to  stand  in  solid  front;  join  hands  in  spirit  on 
this  majestic  day,  you  are  pledged  the  brother  for  the 
brother ! 

"ins  DT  "lp-  TP1  2iy  TP1  It  was  evening,  it  was  morning, 
one  day  :  only  when  out  of  darkness  and  terror  there  dawns 
in  the  end  a  morning  of  brightness,  then  alone  is  the  day 
complete ;  only  when  out  of  sin  and  suffering  man  has 
conquered  purity,  then  is  life  complete  and  rounded ;  for 
the  light  there  must  be  darkness  to  precede ;  out  of  despair 
is  born  the  most  heavenly  joy  ;  from  defeat  arises  triumph, 
out  of  the  struggle  issues  peace.  IIS  nTT*  21 J?  r\yb  PPm 
''  And  it  will  be  that  in  the  evening  time  there  shall  be 


light ; ''  may  our  light  be  the  light  of  the  Lord  that  by  His 
guidance  we  may  resume  His  path  "plfrO  D^PI  "HpS  "D>?  *2 
TJK  ~S"J  (Ps.  xxxvi.  10.)  "For  with  Thee  is  the  foun- 
tain of  life  ;  in  Thy  light  shall  we  see  the  light."  Amen. 


UNIV.  OF  CALIF.  LIBRARY,  LOS  ANGELES 


SOl^ 


>      — 


University  of  California 

SOUTHERN  REGIONAL  LIBRARY  FACILITY 

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LOS  ANGELES,  CALIFORNIA  90095-1388 

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